How commercialization modified the Day of the Dead over the centuries

As a Mexican American who celebrates Day of the Dead in late October and early November, I actually have observed growing concern in recent times concerning the commercialization of this holiday.

In fact, for individuals who consider this holiday sacred, it’s shocking to see the extent to which it’s being commercialized on an enormous scale. The evidence is all over the place. In October, the aisles of Target They are filled with low cost Day of the Dead crafts. Halloween shops sell Costumes for the Day of the Dead. Nike factory sneakers of the Day of the Dead. California and Arizona sell Lottery tickets for the Day of the Dead. Disney famously tried to register the trademark “Day of the Dead” before his 2017 film “Coco.” The examples go on and on.

The conclusion is that the Day of the Dead and its associated images, skulls and skeletons, have turn out to be fashionable and a superb opportunity for firms to make profits.

But how Researchers As a culture and entertainment enthusiast, I do know thoroughly that the reality is that the Day of the Dead has at all times been commercialized.

The roots of selling

The Day of the Dead is what the anthropologist says Hugo Nutini call one syncretic festivalthat’s, a cultural product of two different religious traditions that mixed through the European colonization of the Americas.

The Day of the Dead brings together the annual festivals for the dead celebrated by pre-Hispanic indigenous cultures corresponding to the Aztecs, Mayans, Zapotecs and Mixtecs. During the 300-year Mexican colonial period that began in 1521, these indigenous rituals merged with the Spanish Catholic feasts of All Saints Day, celebrated on November 1, and All Souls Day, celebrated on November 2.

Early Spanish chroniclers of Mesoamerica corresponding to Diego Durán and Bernardino Sahagún documented the Aztec festivals of the dead generally known as Miccailhuitontli and Huey Miccailhuitl. Duran wrote within the 1570s that he was amazed to see how lavish which the Aztecs used as supplies for his or her sacrifices to the dead.

Sahagun observed the overwhelming hustle and bustle of economic activity which took place out there of the capital Tenochtitlán, today's Mexico City, through the ritual festivals of the Aztecs.

All sorts of food and goods were sold to the residents Celebrate the Aztec holidays of the dead. In this sense, there was no great difference between industrial and non secular activity. religious festivals They supported the market and vice versa.

The Catholic religion also placed emphasis on industrial activities related to All Saints Day and All Souls Day. According to Catholic beliefs of the sixteenth and seventeenth centuries, most souls ended up in purgatory after death, somewhat than heaven or hell. It was the responsibility of the living to alleviate the suffering of souls in purgatory and help them get to heaven. This might be done through prayer or Make offerings to the souls.

In Mexico, this meant that Spanish colonizers and newly converted Catholic natives were in charge buy directly within the church candles and other religious objects that might be used as offerings for the souls in purgatory. In addition, they may pay their local priest for this I’ll say special prayers for the souls through the Day of the Dead, a practice that continued into the twentieth century.

The colonial period

As Día de los Muertos became an increasingly popular and elaborate holiday in Mexico, the industrial activity related to it increased. According to anthropologist Claudio Lomnitzwithin the 18th century the Day of the Dead generated the most important annual market in Mexico City.

In fact, the squares and streets were so crowded with vendors, carts, stalls and makeshift markets through the holidays that the local government called it “public unrest». In the tip, the mayor and city council of Mexico City had to manage the economic upheaval of Día de los Muertos by passing laws and issuing permits to vendors. In other words, the party had turn out to be so commercialized in Mexico City that mandatory government regulation.

In general, markets and merchants in Mexico sold items related to the vacation: food, candy, bread, alcohol, candles, toys and non secular items. However, to LomnitzIn the nineteenth century, Day of the Dead markets in Mexico City also sold clothing, shoes, furniture, tools, home accessories, and plenty of other items.

The surge in industrial activity surrounding Day of the Dead also provided a chance for musicians, dancers and other performing artists. perform on the road for moneyIn short, the Day of the Dead in Mexico City and other urban areas had each religious and economic significance.

Modern Marketing

The commercialization of the Day of the Dead was also clearly evident in rural Mexico. A Number of Anthropologists in Mexico and the USA about which one writes the Day of the Dead within the early and mid twentieth century They make special mention the many festive marketsThey write that cities are transformed into trade fairs where people from far-flung communities come together to purchase and sell food, goods and services through the holidays.

The studies of anthropologists Stanley Brandes j Ruth Hellier-Tinoco influenced how Mexico began to “sell” the day of the dead outward in the midst of the twentieth century. The Mexican tourism industry began to grow support financially This vacation is taken into account an “authentic” Mexican experience by American and European travelers.

Many guidebooks and travel brochures highlighted Day of the Dead as a cultural event where tourists could visit and buy folk art related to the vacation. In addition, the Mexican tourism industry positioned certain regional celebrations as more “traditional” Day of the Dead holidays for tourists to explore.

Hellier-Tinoco has shown how the Mexican Day of the Dead “sale” on the country island of Janitzio within the state of Michoacán transformed the small community ceremony at a show More than 100,000 tourists visit yearly.

Given all this evidence, there seems to have never been a time when the Day of the Dead was not closely linked to financial activities and profit. But the commercialization of the vacation has also ensured its survival.

In 2019, I spoke with a grandmother who was constructing a Día de los Muertos ofrenda, an altar full of offerings for her family's beloved dead, including candles, food, flowers and festive decorations. She had tried for years to get her grandchildren to assist her construct the altar for her ancestors, but to no avail. It wasn't until they saw Disney's “Coco” and sugar skulls at Target that their interest within the party was piqued. Now they eagerly help their grandmother construct the altar.